1 Psalm 51 and Sanctification Robert V. McCabe, Th.D. Retired Professor of Old Testament Of the seven historic penitential psalms (6; 32; 38; 51; 102; 130; 143), Psalm 51 is clearly associated with the subject of repentance. As Luther states, whoever first referred to this as a penitential psalm “knew what he was doing…Here the doctrine of true repentance is set before us.”1 Many assume that repentance is a one-time action that takes places at conversion, like exercising initial saving-faith. However, this misunderstands the Bible’s overall salvific message. In particular, Psalm 51 undermines this view since its content indicates that David is already a believer. As such, this suggests that repentance should be an aspect of a believer’s growth in grace. Returning to Luther, in the first of his 95 theses, he further highlights the significance of repentance in a believer’s life: “Our Lord and Master Jesus Christ, when He said ‘Repent,’ willed that the whole life of believers should be repentance.” If there is any substance to Luther’s words, this means that a significant part of our sanctification involves repentance. The objective of this paper is to demonstrate that Psalm 51 provides a guide to follow in our process of sanctification. Initially, we will examine the content of this psalm. This will be followed by a brief note about the relationship between Psalm 51 and sanctification. THE CONTENT OF PSALM 51 The verses of Psalm 51 have two basic units: 1–12 focus on God’s forgiveness and 13–19 stress the results of forgiveness. This psalm can further be subdivided into six subunits: 1–2, 3–6, 7–9, 10–12, 13–17, and 18–19. The structural arrangement for these units looks like this: A Prayer for forgiveness from sin, 1–2 B Confession of sin, 3–6 C Renewed prayer for forgiveness, 7–9 A1 Prayer for restoration, 10–12 B1 Results from restoration, 13–17 C1 Prayer for the prosperity of Zion, 18–192 Based upon the structural arrangement of Psalm 51, we could outline the text in this way: A. Request for divine forgiveness, 1–9 1 Luther’s Works, ed. Jaroslav Pelikan (St Louis: Concordia, 1955), 12: 304–5. 2 For a discussion of Psalm 51’s structure, see Pierre Auffret (“Note sur la Structure Littéraire de Ps LI 1– 19,” Vetus Testamentum 26 [April 1976], 142–47) and Jack Barentsen (“Restoration and Its Blessing: A Theological Analysis of Psalms 51 and 32,” Grace Theological Journal 5 [Fall 1984], 250–52. 2 1. Request for God’s mercy to deliver from sin, 1–2 2. Confession of sin, 3–6 3. Renewed prayer for forgiveness, 7–9 B. Resulting request for restoration, 10–19 1. Prayer for restoration, 10–12 2. Results from restoration, 13–17 3. Prayer for the prosperity of Zion, 18–19 Request for Divine Forgiveness (1–9) The first section is tied together by the various nouns for sin: “transgressions,” peša‘ (1, 3), “iniquity,” ‘āwôn (2, 5), and “sin,” ḥaṭṭāt (2, 3, 4, 5, 9). The use of a range of imperatives for forgiveness also unites this section: “blot out,” mḥh (1, 9), “wash,” kbs (2, 7), “cleanse,” ṭhr (2, 7), and “hide,” str (9). By using various overlapping substantives for sin and imperatives for forgiveness, David focuses on his plea for forgiveness from sin. Let’s further see how this emphasis is developed in 1–9. But before examining this unit, we should look at Psalm 51’s heading since it contains helpful background information. Superscription For the music director, a psalm of David. When Nathan the prophet came to him after he had gone into Bathsheba.3 The editor of this psalm’s heading provides two helpful items. First, this is a psalm David composed. The preposition le, “of,” in the phrase “a psalm of David,” supports this understanding. When this preposition followed by a personal name appears in a superscription for a psalm, it is known as the lamed of authorship.4 Second, the historic information in this psalm’s superscription provides a connection between Psalm 51 and 2 Samuel 11–12. As the superscription states and the content of this psalm alludes to, not only did David commit adultery with Bathsheba, he also had her husband, Uriah the Hittite, killed in battle to cover over his sin. After the death of Uriah, Bathsheba becoming David’s wife and giving birth to his son as a result of their adulterous relationship, Nathan confronts David in 2 Samuel 12 about his sins. In response, David repents in 13: “I have sinned against the LORD.” To this Nathan communicates to David that the Lord forgave him and he would not die. In light of this historical background, David composed this contemplative psalm.5 Request for God’s Mercy to Deliver from Sin (1–2) Have mercy on me, O God, according to your loyal love; according to your great compassion, blot out my transgressions. 2Wash me thoroughly from my iniquity; and cleanse me from my sin! With this introductory cry, the psalmist pleads with God to have mercy by cleansing him from transgressions. The petitioner emphasizes God’s gracious nature in three ways: his mercy–“have 3 Unless otherwise noted, the translations in this paper are mine. 4 See R. Dean Anderson, Jr, “The Division and Order of the Psalms” Westminster Theological Journal 56 (Fall 1994), 226–27; for other support of this view, see Roger T. Beckwith, “The Early History of the Psalter,” Tyndale Bulletin 46 (May 1995), 11–12. 5 See Allen P. Ross, A Commentary on the Psalms: Volume 2 (42–89) (Grand Rapids: Kregel, 2013), 177. 3 mercy,” “loyal love,” and “great compassion” (1). David’s description of God’s nature corresponds with God’s self-description to Moses in Exodus 34:6: “The LORD, the LORD, a compassionate and merciful God, slow to anger, and abounding in loyal love and faithfulness.”6 As noted above, David’s defilement is primarily pictured by three words. “Transgressions,” peša‘ (1, 3), refers to rebellious activity.7 “Iniquity,” ‘āwôn (2), appears to have a basic nuance of twisted or distorted.8 This term indicates that David committed an infraction against God. “Sin,” ḥaṭṭā’t (2), has the sense of missing the mark of God’s moral will. These three essentially synonymous terms reflect the serious nature of David’s sin.9 David communicates this plea by using the imperative of request, “have mercy, ḥnn (on me).” This request is for God to act according to his loving and gracious nature. This appeal is specified by three more specific, parallel imperatives of request: “blot out,” mḥh (1); “wash,” kbs; and “cleanse,” thr (2). The first imperative is used for washing off writing from a scroll. It is a metaphor picturing a complete removal of sin.10 While “wash” is associated with garments, here it pictures the thorough removal of iniquity. The third imperative, “cleanse,” is a cultic term that appears in ritual cleansing contexts that removes defilement and makes the worshipper ritually pure. In our context it portrays the removal of defilement that would restore David to a position of harmony with God. The use of these three overlapping imperatives places a strong emphasis on David’s prayer request. In brief, the threefold repetition of David’s appeal to God for mercy, his admission of rebellion, and his request for forgiveness emphasizes his prayer for God to purify him. His following lament develops the grave nature of his transgressions. Confession of Sin (3–6) For I know my transgressions, and my sin is always before me. 4Against you, you only, have I sinned, and done evil in your sight, so that you are justified in your verdict and blameless when you judge. 5Surely, I was guilty of sin at birth, and sinful when my mother conceived me. 6Surely, you desire truth in the inner man, and you teach me wisdom within. The conjunction kî, “for,” introduces the lament and explains why David needs cleansing. In developing this lament, there are two parts: his confession of explicit sin, 3–4, and the cause for his actual sin, 5–6. 6 See John Goldingay, Psalms 42–89, Baker Commentary on the Old Testament Wisdom and Psalms (Grand Rapids: Baker, 2007), 126. 7 See Ronald Youngblood, “A New Look at Three Old Testament Roots for ‘Sin,’” in Biblical and Near Eastern Studies: Essays in Honor of William Sanford LaSor, ed. Gary A. Tuttle (Grand Rapids: Eerdmans, 1978), 202. by Bruce K. Waltke, 2:650 (hereafter cited as ”,ﬣָוָע“ .Theological Wordbook of the Old Testatment, s.v 8 TWOT). 9 Willem A. VanGemeren, “Psalms,” in vol. 5 of The Expositor’s Bible Commentary, ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1991), 380. Edward R. Dalglish maintains that there is no significant difference with these three terms (Psalm Fifty-One in the Light of Ancient Near Eastern Patternism [Leiden: Brill, 1962], 93). by Cornelis Van ”,הָחָמ“ .New International Dictionary of Old Testament Theology and Exegesis, s.v 10 Dam, 2:906 (hereafter cited as NIDOTTE). 4 While David mentions his sin in 1–2, he provides in 3–4 an overt acknowledgment of unambiguous wrongdoing. By placing “transgressions” before the verb in the Hebrew text of 3, David places an emphasis on his sin. In doing this, he emphasizes, according to Ross, “that he did not conceal the sin—he put it right out front” (Psalms, 185). By using a first person pronoun with the verb, the psalmist places an emphasis on it “[I] know,” a yiqtol form.